Chapter 5

Professor Robertson-Smith's celebrated Camel affords an instance of this. (1) It appears that St. Nilus (fifth century) has left a detailed account of the occasional sacrifice in his time of a spotless white camel among the Arabs of the Sinai region, which closely resembles a totemic communion-feast. The uncooked blood and flesh of the animal had to be entirely consumed by the faithful before daybreak. "The slaughter of the victim, the sacramental drinking of the blood, and devouring in wild haste of the pieces of still quivering flesh, recall the details of the Dionysiac and other festivals." (2) Robertson-Smith himself says:--"The plain meaning is that the victim was devoured before its life had left the still warm blood and flesh... and that thus in the most literal way, all those who shared in the ceremony absorbed part of the victim's life into themselves. One sees how much more forcibly than any ordinary meal such a rite expresses the establishment or confirmation of a bond of common life between the worshipers, and also, since the blood is shed upon the altar itself, between the worshipers and their god. In this sacrifice, then, the significant factors are two: the conveyance of the living blood to the godhead, and the absorption of the living flesh and blood into the flesh and blood of the worshippers. Each of these is effected in the simplest and most direct manner, so that the meaning of the ritual is perfectly transparent."

(1) See his Religion of the Semites, p. 320.

(2) They also recall the rites of the Passover--though in this latter the blood was no longer drunk, nor the flesh eaten raw.

It seems strange, of course, that men should eat their totems; and it must not by any means be supposed that this practice is (or was) universal; but it undoubtedly obtains in some cases. As Miss Harrison says (Themis, p. 123); "you do not as a rule eat your relations," and as a rule the eating of a totem is tabu and forbidden, but (Miss Harrison continues) "at certain times and under certain restrictions a man not only may, but MUST, eat of his totem, though only sparingly, as of a thing sacrosanct." The ceremonial carried out in a communal way by the tribe not only identifies the tribe with the totem (animal), but is held, according to early magical ideas, and when the animal is desired for food, to favor its manipulation. The human tribe partakes of the mana or life-force of the animal, and is strengthened; the animal tribe is sympathetically renewed by the ceremonial and multiplies exceedingly. The slaughter of the sacred animal and (often) the simultaneous outpouring of human blood seals the compact and confirms the magic. This is well illustrated by a ceremony of the 'Emu' tribe referred to by Dr. Frazer:--

"In order to multiply Emus which are an important article of food, the men of the Emu totem in the Arunta tribe proceed as follows: They clear a small spot of level ground, and opening veins in their arms they let the blood stream out until the surface of the ground for a space of about three square yards is soaked with it. When the blood has dried and caked, it forms a hard and fairly impermeable surface, on which they paint the sacred design of the emu totem, especially the parts of the bird which they like best to eat, namely, the fat and the eggs. Round this painting the men sit and sing. Afterwards performers wearing long head-dresses to represent the long neck and small head of the emu, mimic the appearance of the bird as it stands aimlessly peering about in all directions." (1)

(1) The Golden Bough i, 85--with reference to Spencer and Gillen's Native Tribes of Central Australia, pp. 179, 189.

Thus blood sacrifice comes in; and--(whether this has ever actually happened in the case of the Central Australians I know not)--we can easily imagine a member of the Emu tribe, and disguised as an actual emu, having been ceremonially slaughtered as a firstfruits and promise of the expected and prayed-for emu-crop; just as the same certainly HAS happened in the case of men wearing beast-masks of Bulls or Rams or Bears being sacrificed in propitiation of Bull-gods, Ram-gods or Bear-gods or simply in pursuance of some kind of magic to favor the multiplication of these food-animals.

"In the light of totemistic ways of thinking we see plainly enough the relation of man to food-animals. You need or at least desire flesh food, yet you shrink from slaughtering 'your brother the ox'; you desire his mana, yet you respect his tabu, for in you and him alike runs the common life-blood. On your own individual responsibility you would never kill him; but for the common weal, on great occasions, and in a fashion conducted with scrupulous care, it is expedient that he die for his people, and that they feast upon his flesh." (1)

(1) Themis, p. 140.

In her little book Ancient Art and Ritual (1) Jane Harrison describes the dedication of a holy Bull, as conducted in Greece at Elis, and at Magnesia and other cities. "There at the annual fair year by year the stewards of the city bought a Bull 'the finest that could be got,' and at the new moon of the month at the beginning of seed-time (? April) Bull was led in procession at the head of which went the chief priest and priestess of the city. With them went a herald and sacrificer, and two bands of youths and maidens. So holy was the Bull that nothing unlucky might come near him. The herald pronounced aloud a prayer for 'the safety of the city and the land, and the citizens, and the women and children, for peace and wealth, and for the bringing forth of grain and all other fruits, and of cattle.' All this longing for fertility, for food and children, focuses round the holy Bull, whose holiness is his strength and fruitfulness." The Bull is sacrificed. The flesh is divided in solemn feast among those who take part in the procession. "The holy flesh is not offered to a god, it is eaten--to every man his portion--by each and every citizen, that he may get his share of the strength of the Bull, of the luck of the State." But at Athens the Bouphonia, as it was called, was followed by a curious ceremony. "The hide was stuffed with straw and sewed up, and next the stuffed animal was set on its feet and yoked to a plough as though it were ploughing. The Death is followed by a Resurrection. Now this is all important. We are accustomed to think of sacrifice as the death, the giving up, the renouncing of something. But SACRIFICE does not mean 'death' at all. It means MAKING HOLY, sanctifying; and holiness was to primitive man just special strength and life. What they wanted from the Bull was just that special life and strength which all the year long they had put into him, and nourished and fostered. That life was in his blood. They could not eat that flesh nor drink that blood unless they killed him. So he must die. But it was not to give him up to the gods that they killed him, not to 'sacrifice' him in our sense, but to have him, keep him, eat him, live BY him and through him, by his grace."

(1) Home University Library, p. 87.

We have already had to deal with instances of the ceremonial eating of the sacred he-Lamb or Ram, immolated in the Spring season of the year, and partaken of in a kind of communal feast--not without reference (at any rate in later times) to a supposed Lamb-god. Among the Ainos in the North of Japan, as also among the Gilyaks in Eastern Siberia, the Bear is the great food-animal, and is worshipped as the supreme giver of health and strength. There also a similar ritual of sacrifice occurs. A perfect Bear is caught and caged. He is fed up and even pampered to the day of his death. "Fish, brandy and other delicacies are offered to him. Some of the people prostrate themselves before him; his coming into a house brings a blessing, and if he sniffs at the food that brings a blessing too." Then he is led out and slain. A great feast takes place, the flesh is divided, cupfuls of the blood are drunk by the men; the tribe is united and strengthened, and the Bear-god blesses the ceremony--the ideal Bear that has given its life for the people. (1)

(1) See Art and Ritual, pp. 92-98; The Golden Bough, ii, 375 seq.; Themis, pp. 140, 141; etc.

That the eating of the flesh of an animal or a man conveys to you some of the qualities, the life-force, the mana, of that animal or man, is an idea which one often meets with among primitive folk. Hence the common tendency to eat enemy warriors slain in battle against your tribe. By doing so you absorb some of their valor and strength. Even the enemy scalps which an Apache Indian might hang from his belt were something magical to add to the Apache's power. As Gilbert Murray says, (1) "you devoured the holy animal to get its mana, its swiftness, its strength, its great endurance, just as the savage now will eat his enemy's brain or heart or hands to get some particular quality residing there." Even--as he explains on the earlier page--mere CONTACT was often considered sufficient--"we have holy pillars whose holiness consists in the fact that they have been touched by the blood of a bull." And in this connection we may note that nearly all the Christian Churches have a great belief in the virtue imparted by the mere 'laying on of hands.'

(1) Four Stages of Greek Religion, p. 36.

In quite a different connection--we read (1) that among the Spartans a warrior-boy would often beg for the love of the elder warrior whom he admired (i. e. the contact with his body) in order to obtain in that way a portion of the latter's courage and prowess. That through the mediation of the lips one's spirit may be united to the spirit of another person is an idea not unfamiliar to the modern mind; while the exchange of blood, clothes, locks of hair, etc., by lovers is a custom known all over the world. (2)

(1) Aelian VII, iii, 12: [gr autoi goun (oi paides) deontai twn erastwn] [gr eispnein autois]. See also E. Bethe on "Die Dorische Knabenliebe" in the Rheinisches Museum, vol. 26, iii, 461.

(2) See Crawley's Mystic Rose, pp. 238, 242.

To suppose that by eating another you absorb his or her soul is somewhat naive certainly. Perhaps it IS more native, more primitive. Yet there may be SOME truth even in that idea. Certainly the food that one eats has a psychological effect, and the flesh-eaters among the human race have a different temperament as a rule from the fruit and vegetable eaters, while among the animals (though other causes may come in here) the Carnivora are decidedly more cruel and less gentle than the Herbivora.

To return to the rites of Dionysus, Gilbert Murray, speaking of Orphism--a great wave of religious reform which swept over Greece and South Italy in the sixth century B.C.--says: (1) "A curious relic of primitive superstition and cruelty remained firmly imbedded in Orphism, a doctrine irrational and unintelligible, and for that very reason wrapped in the deepest and most sacred mystery: a belief in the SACRIFICE OF DIONYSUS HIMSELF, AND THE PURIFICATION OF MAN BY HIS BLOOD. It seems possible that the savage Thracians, in the fury of their worship on the mountains, when they were possessed by the god and became 'wild beasts,' actually tore with their teeth and hands any hares, goats, fawns or the like that they came across.... The Orphic congregations of later times, in their most holy gatherings, solemnly partook of the blood of a bull, which was by a mystery the blood of Dionysus-Zagreus himself, the Bull of God, slain in sacrifice for the purification of man." (2)

(1) See Notes to his translation of the Bacch[ae] of Euripides.

(2) For a description of this orgy see Theocritus, Idyll xxvi; also for explanations of it, Lang's Myth, Ritual and Religion, vol. ii, pp, 241-260, on Dionysus. The Encyclop[ae]dia Brit., article "Orpheus," says:--"Orpheus, in the manner of his death, was considered to personate the god Dionysus, and was thus representative of the god torn to pieces every year--a ceremony enacted by the Bacchae in the earliest times with a human victim, and afterwards with a bull, to represent the bull-formed god. A distinct feature of this ritual was [gr wmofagia] (eating the flesh of the victim raw), whereby the communicants imagined that they consumed and assimilated the god represented by the victim, and thus became filled with the divine ecstasy." Compare also the Hindu doctrine of Praj[pati, the dismembered Lord of Creation.

Such instances of early communal feasts, which fulfilled the double part of confirming on the one hand the solidarity of the tribe, and on the other of bringing the tribe, by the shedding of the blood of a divine Victim into close relationship with the very source of its life, are plentiful to find. "The sacramental rite," says Professor Robertson-Smith, (1) "is also an atoning rite, which brings the community again into harmony with its alienated god--atonement being simply an act of communion designed to wipe out all memory of previous estrangement." With this subject I shall deal more specially in chapter vii below. Meanwhile as instances of early Eucharists we may mention the following cases, remembering always that as the blood is regarded as the Life, the drinking or partaking of, or sprinkling with, blood is always an acknowledgment of the common life; and that the juice of the grape being regarded as the blood of the Vine, wine in the later ceremonials quite easily and naturally takes the place of the blood in the early sacrifices.

(1) Religion of the Semites, p. 302.

Thus P. Andrada La Crozius, a French missionary, and one of the first Christians who went to Nepaul and Thibet, says in his History of India: "Their Grand Lama celebrates a species of sacrifice with BREAD and WINE, in which, after taking a small quantity himself, he distributes the rest among the Lamas present at this ceremony." (1) "The old Egyptians celebrated the resurrection of Osiris by a sacrament, eating the sacred cake or wafer after it had been consecrated by the priest, and thereby becoming veritable flesh of his flesh." (2) As is well known, the eating of bread or dough sacramentally (sometimes mixed with blood or seed) as an emblem of community of life with the divinity, is an extremely ancient practice or ritual. Dr. Frazer (3) says of the Aztecs, that "twice a year, in May and December, an image of the great god Huitzilopochtli was made of dough, then broken in pieces and solemnly eaten by his worshipers." And Lord Kingsborough in his Mexican Antiquities (vol. vi, p. 220) gives a record of a "most Holy Supper" in which these people ate the flesh of their god. It was a cake made of certain seeds, "and having made it, they blessed it in their manner, and broke it into pieces, which the high priest put into certain very clean vessels, and took a thorn of maguey which resembles a very thick needle, with which he took up with the utmost reverence single morsels, which he put into the mouth of each individual in the manner of a communion." Acostas (4) confirms this and similar accounts. The Peruvians partook of a sacrament consisting of a pudding of coarsely ground maize, of which a portion had been smeared on the idol. The priest sprinkled it with the blood of the victim before distributing it to the people. Priest and people then all took their shares in turn, "with great care that no particle should be allowed to fall to the ground--this being looked upon as a great sin." (5)

(1) See Doane's Bible Myths, p. 306.

(2) From The Great Law, of religious origins: by W. Williamson (1899), p. 177.

(3) The Golden Bough, vol. ii, p. 79.

(4) Natural and Moral History of the Indies. London (1604).

(5) See Markham's Rites and laws of the Incas, p. 27.

Moving from Peru to China (instead of 'from China to Peru') we find that "the Chinese pour wine (a very general substitute for blood) on a straw image of Confucius, and then all present drink of it, and taste the sacrificial victim, in order to participate in the grace of Confucius." (Here again the Corn and Wine are blended in one rite.) And of Tartary Father Grueber thus testifies: "This only I do affirm, that the devil so mimics the Catholic Church there, that although no European or Christian has ever been there, still in all essential things they agree so completely with the Roman Church, as even to celebrate the Host with bread and wine: with my own eyes I have seen it." (1) These few instances are sufficient to show the extraordinarily wide diffusion of Totem-sacraments and Eucharistic rites all over the world.

(1) For these two quotations see Jevons' Introduction to the History of Religion, pp. 148 and 219.

V. FOOD AND VEGETATION MAGIC

I have wandered, in pursuit of Totems and the Eucharist, some way from the astronomical thread of Chapters II and III, and now it would appear that in order to understand religious origins we must wander still farther. The chapters mentioned were largely occupied with Sungods and astronomical phenomena, but now we have to consider an earlier period when there were no definite forms of gods, and when none but the vaguest astronomical knowledge existed. Sometimes in historical matters it is best and safest to move thus backwards in Time, from the things recent and fairly well known to things more ancient and less known. In this way we approach more securely to some understanding of the dim and remote past.

It is clear that before any definite speculations on heaven-dwelling gods or divine beings had arisen in the human mind--or any clear theories of how the sun and moon and stars might be connected with the changes of the seasons on the earth--there were still certain obvious things which appealed to everybody, learned or unlearned alike. One of these was the return of Vegetation, bringing with it the fruits or the promise of the fruits of the earth, for human food, and also bringing with it increase of animal life, for food in another form; and the other was the return of Light and Warmth, making life easier in all ways. Food delivering from the fear of starvation; Light and Warmth delivering from the fear of danger and of cold. These were three glorious things which returned together and brought salvation and renewed life to man. The period of their return was 'Spring,' and though Spring and its benefits might fade away in time, still there was always the HOPE of its return--though even so it may have been a long time in human evolution before man discovered that it really did always return, and (with certain allowances) at equal intervals of time.

Long then before any Sun or Star gods could be called in, the return of the Vegetation must have enthralled man's attention, and filled him with hope and joy. Yet since its return was somewhat variable and uncertain the question, What could man do to assist that return? naturally became a pressing one. It is now generally held that the use of Magic--sympathetic magic--arose in this way. Sympathetic magic seems to have been generated by a belief that your own actions cause a similar response in things and persons around you. Yet this belief did not rest on any philosophy or argument, but was purely instinctive and sometimes of the nature of a mere corporeal reaction. Every schoolboy knows how in watching a comrade's high jump at the Sports he often finds himself lifting a knee at the moment 'to help him over'; at football matches quarrels sometimes arise among the spectators by reason of an ill-placed kick coming from a too enthusiastic on-looker, behind one; undergraduates running on the tow-path beside their College boat in the races will hurry even faster than the boat in order to increase its speed; there is in each case an automatic bodily response increased by one's own desire. A person ACTS the part which he desires to be successful. He thinks to transfer his energy in that way. Again, if by chance one witnesses a painful accident, a crushed foot or what-not, it commonly happens that one feels a pain in the same part oneself--a sympathetic pain. What more natural than to suppose that the pain really is transferred from the one person to the other? and how easy the inference that by tormenting a wretched scape-goat or crucifying a human victim in some cases the sufferings of people may be relieved or their sins atoned for?

Simaetha, it will be remembered, in the second Idyll of Theocritus, curses her faithless lover Delphis, and as she melts his waxen image she prays that HE TOO MAY MELT. All this is of the nature of Magic, and is independent of and generally more primitive than Theology or Philosophy. Yet it interests us because it points to a firm instinct in early man--to which I have already alluded--the instinct of his unity and continuity with the rest of creation, and of a common life so close that his lightest actions may cause a far-reaching reaction in the world outside.

Man, then, independently of any belief in gods, may assist the arrival of Spring by magic ceremonies. If you want the Vegetation to appear you must have rain; and the rain-maker in almost all primitive tribes has been a MOST important personage. Generally he based his rites on quite fanciful associations, as when the rain-maker among the Mandans wore a raven's skin on his head (bird of the storm) or painted his shield with red zigzags of lightning (1); but partly, no doubt, he had observed actual facts, or had had the knowledge of them transmitted to him--as, for instance that when rain is impending loud noises will bring about its speedy downfall, a fact we moderns have had occasion to notice on battlefields. He had observed perhaps that in a storm a specially loud clap of thunder is generally followed by a greatly increased downpour of rain. He had even noticed (a thing which I have often verified in the vicinity of Sheffield) that the copious smoke of fires will generate rain-clouds--and so quite naturally he concluded that it was his smoking SACRIFICES which had that desirable effect. So far he was on the track of elementary Science. And so he made "bull-roarers" to imitate the sound of wind and the blessed rain-bringing thunder, or clashed great bronze cymbals together with the same object. Bull-voices and thunder-drums and the clashing of cymbals were used in this connection by the Greeks, and are mentioned by Aeschylus (2); but the bull-roarer, in the form of a rhombus of wood whirled at the end of a string, seems to be known, or to have been known, all over the world. It is described with some care by Mr. Andrew Lang in his Custom and Myth (pp. 29-44), where he says "it is found always as a sacred instrument employed in religious mysteries, in New Mexico, Australia, New Zealand, ancient Greece, and Africa."

(1) See Catlin's North American Indians, Letter 19.

(2) Themis, p. 61.